[Bain's footnote 93: This is a statement that should be qualified. Looking to the change of outward situation, we may say that the difference between the present reality, and the idea of it when past, is total and vast: the wide prospect before the eyes at one moment is gone, annihilated, non-existent. But looking at the mental process, we must use more moderate language. The mind does not adapt itself to the new situation with the same rapidity. If one is very much impressed with a picture, one maintains the rapt attitude for a little time, after the picture is withdrawn, and only by degrees loses the hold in favour of the next thing presented to the view. It is possible for us to resist the solicitation of the actual scene, and to be absorbed to the full measure of actuality by something no longer actual. The immediate past may still divide the empire with the present. The psychological transition follows a different law from the objective transition: a circumstance in no small degree involved in the subtle question of our mental continuity or personal identity.--_B._] We have thus carried the analysis of Memory to a certain point. We have found the association to consist of three parts; the remembering self; the remembered self; and the train which intervened. Of these three parts, the last has been fully expounded. The recalling of the successive states of consciousness, which composed the intervening train, is an ordinary case of association. The other parts, _the two selfs_, at the two extremities of this train, require further consideration. The self, at the first end, is the remembered self; the _self which had a sensation, or an idea_. The idea of this self, therefore, consists of two parts: of self, and a sensation, or an idea. The last-mentioned part of this combination, the sensation or idea, needs no explanation; the first, that which is called self, does. The self at the other extremity of the chain of consciousness, is the _remembering self_. Remembering is associating. The idea of this self, then, is the combination of self with the idea of associating. And here, too, associating needs no explanation; it is the other part of the combination that does. The analysis, then, of SELF, or the account of what is included in that state of consciousness commonly {339} called the _idea of personal identity_, is still wanting to the complete developement of Memory. Philosophers tell us also, that the idea of _Time_ is included in every act of MEMORY; and again, that it is from MEMORY we obtain our idea of _Time_: thus asserting that the idea of _Time_ must precede MEMORY, and that MEMORY must precede the idea of _Time_. These contradicting propositions imply that the idea of Time in the minds of those who make them, is a very confused idea. Nevertheless, as there can be no memory without the idea called Time, the exposition of that idea, likewise, is necessary to the full understanding of Memory.